梵網經菩薩戒本疏 3.9

3.9

第六、輕重者，略就六位顯之：一、約境，二、約心，三、合辨，四、約數，五、約造趣，六、約損，七、種類。初、犯境有十：一、死屍未壞，二、與鬼交通，三、畜生，四、人，五、諸親，六、女妹等，七、在家二眾持五、八戒等，八、出家二眾具大戒等，九、父母，十、聖人，如犯羅漢尼等。皆前輕後重，可知。二、約心者，亦有十種：一、有增上貪心，謂貪心猛盛，於父母等前無羞恥等。二、中品貪，雖具羞恥，而戀著極深。三、下品貪，謂具羞恥，戀著非深。重輕可知。四、約嗔心，謂嗔彼人，故作婬事。五、約癡，以謂如說欲不障道，而故作之。六、具貪嗔，謂嗔為方便，貪心究竟。七、具貪癡，謂以癡為方便，貪心究竟。八、嗔癡方便，貪心究竟。上五位皆前輕後重，可知。九、無記方便，癡貪究竟。十、善心方便，慈貪究竟。亦前重後輕可知。三、合辨者，有十種：一、重心對前重境。二、中心對前重境。三、輕心對重境。四、重心對中境。五、中心對中境。六、輕心對中境。七、重心輕境。八、中心輕境。九、輕心輕境。十、善心中下境。並有輕重，准事可知。四、約數者，有五種：一、暫犯生怖，即悔永斷。二、數犯自後懺之斷。三、數犯懺連綿不斷。四、犯已相續，終身不改。五、見犯為益，無持戒心，無懺悔意，執犯為是，以畢竟終身。皆前輕後重可知。五、約造趣者，有三種：一、極私竊。二、少避人。三、公然行。皆前輕後重。六、約損者，有五種：一、如欲火燒天祠等。二、壞自他梵行等。三、惡事顯彰，多人生謗。四、惡名流布，壞他信心。五、不壞他信。前重後輕可知。七、約種類者，謂摩觸、漏失、麁語、媒嫁等類，皆不應犯耳。《涅槃經》第三十一云：「若有菩薩自言戒淨，雖不與女人和合，見女人時生嘲調言語戲笑。如是菩薩成就欲法，毀破淨戒，污辱梵行，令戒雜穢，不得名為淨戒具足。」

Sixth, regarding severity: it is briefly elucidated through six [categories]: 1. According to the object; 2. According to the mind; 3. Combined analysis; 4. According to frequency; 5. According to making an approach; 6. According to harm; 7. Types. First, the objects of offense are ten: 1. An undecayed corpse; 2. Engaging in intercourse with a ghost; 3. Animals; 4. Humans; 5. Relatives; 6. Daughters, sisters, and the like; 7. Householders of the two assemblies observing the five or eight precepts and the like; 8. Monastics of the two assemblies possessing the full precepts and the like; 9. Parents; 10. Noble ones, such as violating an arhatī and the like. These progress from lighter to heavier, as can be understood. Second, according to the mind, there are also ten kinds: 1. Having predominant greed, meaning greed is fierce and flourishing, without shame before parents and others; 2. Middling greed: although possessing shame, longing and attachment are extremely deep; 3. Lesser greed: possessing shame, and longing and attachment are not deep. Their severity is understandable. 4. According to hatred, meaning committing sexual misconduct out of hatred for that person; 5. According to ignorance, meaning deliberately committing it thinking, as some say, that desire does not obstruct the Path; 6. Possessing greed and hatred, meaning hatred is the preparatory means and greed is the culmination; 7. Possessing greed and ignorance, meaning ignorance is the preparatory means and greed is the culmination; 8. Hatred and ignorance are the preparatory means, and greed is the culmination. The above five categories progress from lighter to heavier, as can be understood. 9. Indeterminate state as preparatory means, and ignorance and greed as culmination; 10. Wholesome mind as preparatory means, and benevolence and greed as culmination. These also progress from heavier to lighter, as can be understood. Third, the combined analysis has ten kinds: 1. A heavy mind toward a previously mentioned heavy object; 2. A middling mind toward a heavy object; 3. A light mind toward a heavy object; 4. A heavy mind toward a middling object; 5. A middling mind toward a middling object; 6. A light mind toward a middling object; 7. A heavy mind toward a light object; 8. A middling mind toward a light object; 9. A light mind toward a light object; 10. A wholesome mind toward a middling or lower object. All have their degrees of severity, which can be understood in accordance with the facts. Fourth, according to frequency, there are five kinds: 1. Transgressing once and giving rise to dread, immediately repenting and abstaining forever; 2. Transgressing repeatedly, but afterwards repenting and abstaining; 3. Transgressing repeatedly, with repenting and transgressing continuing uninterrupted; 4. Having transgressed, continuing unceasingly throughout one's life without reforming; 5. Viewing transgression as beneficial, having no intention to uphold the precepts and no intention to repent, clinging to the transgression as right throughout one's entire life. These progress from lighter to heavier, as can be understood. Fifth, according to making an approach, there are three kinds: 1. Utterly secret and stealthy; 2. Slightly avoiding people; 3. Openly committing it. These progress from lighter to heavier. Sixth, according to harm, there are five kinds: 1. Such as the fire of desire burning a shrine to the devas and the like; 2. Destroying one's own and others' celibacy (brahmacarya) and the like; 3. The evil deed being made public, causing many to slander; 4. Evil reputation spreading, ruining the faith of others; 5. Not ruining the faith of others. These progress from heavier to lighter, as can be understood. Seventh, according to types: categories such as touching, emission, coarse language, and acting as a matchmaker should none of them be transgressed. The thirty-first fascicle of the Nirvāṇa Sūtra says: 'If there is a bodhisattva who claims that his precepts are pure, but although he does not unite with women, when seeing a woman he engages in teasing speech, joking, and laughing, such a bodhisattva accomplishes the dharmas of desire, destroys the pure precepts, defiles celibacy, and renders the precepts mixed and corrupt; he cannot be called one fully endowed with pure precepts.'